Chapter XIV.—Greek Plagiarism from the Hebrews.

Let us add in completion what follows, and exhibit
now with greater clearness the plagiarism of the Greeks from the Barbarian
philosophy.

Now the Stoics say that God, like the soul,
is essentially body and spirit. You will find all this explicitly
in their writings. Do not consider at present their allegories as
the gnostic truth presents them; whether they show one thing and
mean another, like the dexterous athletes. Well, they say that God
pervades all being; while we call Him solely Maker, and Maker by the
Word. They were misled by what is said in the book of Wisdom: “He
pervades and passes through all by reason of His purity;”31083108Wisd. vii. 24.
since they did not understand that this was said of Wisdom, which was
the first of the creation of God.

So be it, they say. But the philosophers, the Stoics,
and Plato, and Pythagoras, nay more, Aristotle the Peripatetic, suppose
the existence of matter among the first principles; and not one first
principle. Let them then know that what is called matter by them, is
said by them to be without quality, and without form, and more daringly
said by Plato to be non-existence. And does he not say very mystically,
knowing that the true and real first cause is one, in these very words:
“Now, then, let our opinion be so. As to the first principle or
principles of the universe, or what opinion we ought to entertain about
all these points, we are not now to speak, for no other cause than on
account of its being difficult to explain our sentiments in accordance
with the present form of discourse.” But undoubtedly that prophetic
expression, “Now the earth was invisible and formless,”
supplied them with the ground of material essence.

And the introduction of “chance”
was hence suggested to Epicurus, who misapprehended the statement,
“Vanity of vanities, and all is vanity.” And it occurred
to Aristotle to extend Providence as far as the moon from this psalm:
“Lord, Thy mercy is in the heavens; and Thy truth reacheth
to the clouds.”31093109Ps. xxxvi. 5. For the explanation of the prophetic mysteries
had not yet been revealed previous to the advent of the Lord.

Punishments after death, on the other hand, and
penal retribution by fire, were pilfered from the Barbarian philosophy
both by all the poetic Muses and by the Hellenic philosophy. Plato,
466accordingly, in the last book of
the Republic, says in these express terms: “Then these men
fierce and fiery to look on, standing by, and hearing the sound, seized
and took some aside; and binding Aridæus and the rest hand, foot,
and head, and throwing them down, and flaying them, dragged them along
the way, tearing their flesh with thorns.” For the fiery men are
meant to signify the angels, who seize and punish the wicked. “Who
maketh,” it is said, “His angels spirits; His ministers
flaming fire.”31103110Ps. civ. 4. It follows from this that the soul is immortal. For
what is tortured or corrected being in a state of sensation lives,
though said to suffer. Well! Did not Plato know of the rivers of fire
and the depth of the earth, and Tartarus, called by the Barbarians
Gehenna, naming, as he does prophetically,31113111 Eusebius reads ποιητικῶς.
Cocytus, and Acheron, and Pyriphlegethon, and introducing such corrective
tortures for discipline?

But indicating “the angels” as the
Scripture says, “of the little ones, and of the least, which
see God,” and also the oversight reaching to us exercised by
the tutelary angels,31123112
[Guardian angels. Matt. xviii. 10.] he shrinks not from
writing, “That when all the souls have selected their several
lives, according as it has fallen to their lot, they advance in order to
Lachesis; and she sends along with each one, as his guide in life, and the
joint accomplisher of his purposes, the demon which he has chosen.”
Perhaps also the demon of Socrates suggested to him something similar.

Nay, the philosophers. having so
heard from Moses, taught that the world was created.31133113γενητόν.
And so Plato expressly said, “Whether was it that the world
had no beginning of its existence, or derived its beginning from some
beginning? For being visible, it is tangible; and being tangible, it has
a body.” Again, when he says, “It is a difficult task to
find the Maker and Father of this universe,” he not only showed
that the universe was created, but points out that it was generated by
him as a son, and that he is called its father, as deriving its being
from him alone, and springing from non-existence. The Stoics, too,
hold the tenet that the world was created.

And that the devil so spoken of by the Barbarian
philosophy, the prince of the demons, is a wicked spirit, Plato asserts
in the tenth book of the Laws, in these words: “Must we
not say that spirit which pervades the things that are moved on all
sides, pervades also heaven? Well, what? One or more? Several, say I,
in reply for you. Let us not suppose fewer than two—that which is
beneficent, and that which is able to accomplish the opposite.”
Similarly in the Phœdrus he writes as follows: “Now
there are other evils. But some demon has mingled pleasure with the most
things at present.” Further, in the tenth book of the Laws,
he expressly emits that apostolic sentiment,31143114 [Compare Tayler Lewis, Plato against the
Atheists, p. 342.] “Our contest is not with flesh
and blood, but principalities, with powers, with the spiritual things
of those which are in heaven;” writing thus: “For since we
are agreed that heaven is full of many good beings; but it is also full
of the opposite of these, and more of these; and as we assert such a
contest is deathless, and requiring marvellous watchfulness.”

Again the Barbarian philosophy knows the world of
thought and the world of sense—the former archetypal, and the latter
the image of that which is called the model; and assigns the former to
the Monad, as being perceived by the mind, and the world of sense to the
number six. For six is called by the Pythagoreans marriage, as being the
genital number; and he places in the Monad the invisible heaven and the
holy earth, and intellectual light. For “in the beginning,”
it is said, “God made the heaven and the earth; and the earth
was invisible.” And it is added, “And God said, Let there
be light; and there was light.”31153115Gen. i. 1–3. And in the material
cosmogony He creates a solid heaven (and what is solid is capable of being
perceived by sense), and a visible earth, and a light that is seen. Does
not Plato hence appear to have left the ideas of living creatures in the
intellectual world, and to make intellectual objects into sensible species
according to their genera? Rightly then Moses says, that the body which
Plato calls “the earthly tabernacle” was formed of the ground,
but that the rational soul was breathed by God into man’s face. For
there, they say, the ruling faculty is situated; interpreting the access
by the senses into the first man as the addition of the soul.

Wherefore also man is said “to have been
made in [God’s] image and likeness.” For the image of
God is the divine and royal Word, the impassible man; and the image
of the image is the human mind. And if you wish to apprehend the
likeness by another name, you will find it named in Moses, a divine
correspondence. For he says, “Walk after the Lord your God, and keep
His commandments.”31163116Deut. xiii. 4. And I reckon all the virtuous, servants and
followers of God. Hence the Stoics say that the end of philosophy is to
live agreeable to nature; and Plato, likeness to God, as we have shown
in the second Miscellany. And Zeno the Stoic, borrowing from Plato, and
he from the Barbarian philosophy, says that all the good are friends of
one another. For Socrates says in the Phœdrus, “that
it has not been ordained that the bad should be a friend
467to the bad, nor the good be not
a friend to the good;” as also he showed sufficiently in the
Lysis, that friendship is never preserved in wickedness and
vice. And the Athenian stranger similarly says, “that there
is conduct pleasing and conformable to God, based on one ancient
ground-principle, That like loves like, provided it be within measure. But
things beyond measure are congenial neither to what is within nor what
is beyond measure. Now it is the case that God is the measure to us of
all things.” Then proceeding, Plato31173117 The text has πάλιν:
Eusebius reads Πλάτων.
adds: “For every good man is like every other good man; and so
being like to God, he is liked by every good man and by God.”
At this point I have just recollected the following. In the end of the
Timæus he says: “You must necessarily assimilate that
which perceives to that which is perceived, according to its original
nature; and it is by so assimilating it that you attain to the end of the
highest life proposed by the gods to men,31183118 The text has ἀνθρώτῳ:
Plato and Eusebius, ἀνθρώποις.
for the present or the future time.” For those have equal power with
these. He, who seeks, will not stop till he find; and having found, he
will wonder; and wondering, he will reign; and reigning, he will rest. And
what? Were not also those expressions of Thales derived from these? The
fact that God is glorified for ever, and that He is expressly called
by us the Searcher of hearts, he interprets. For Thales being asked,
What is the divinity? said, What has neither beginning nor end. And on
another asking, “If a man could elude the knowledge of the Divine
Being while doing aught?” said, “How could he who cannot do
so while thinking?”

Further, the Barbarian philosophy recognises good
as alone excellent, and virtue as sufficient for happiness, when it
says, “Behold, I have set before your eyes good and evil, life
and death, that ye may choose life.”31193119Deut. xxx. 15, 19, 20. For it calls good,
“life,” and the choice of it excellent, and the choice of the
opposite “evil.” And the end of good and of life is to become
a lover of God: “For this is thy life and length of days,” to
love that which tends to the truth. And these points are yet clearer. For
the Saviour, in enjoining to love God and our neighbour, says, “that
on these two commandments hang the whole law and the prophets.” Such
are the tenets promulgated by the Stoics; and before these, by Socrates,
in the Phœdrus, who prays, “O Pan, and ye other gods,
give me to be beautiful within.” And in the Theœtetus
he says expressly, “For he that speaks well (καλῶς)
is both beautiful and good.” And in the Protagoras he avers
to the companions of Protagoras that he has met with one more beautiful
than Alcibiades, if indeed that which is wisest is most beautiful. For
he said that virtue was the soul’s beauty, and, on the contrary,
that vice was the soul’s deformity. Accordingly, Antipatrus the
Stoic, who composed three books on the point, “That, according to
Plato, only the beautiful is good,” shows that, according to him,
virtue is sufficient for happiness; and adduces several other dogmas
agreeing with the Stoics. And by Aristobulus, who lived in the time of
Ptolemy Philadelphus, who is mentioned by the composer of the epitome
of the books of the Maccabees, there were abundant books to show that
the Peripatetic philosophy was derived from the law of Moses and from
the other prophets. Let such be the case.

Plato plainly calls us brethren, as being of one
God and one teacher, in the following words: “For ye who are in
the state are entirely brethren (as we shall say to them, continuing
our story). But the God who formed you, mixed gold in the composition of
those of you who are fit to rule, at your birth, wherefore you are most
highly honoured; and silver in the case of those who are helpers; and
steel and brass in the case of farmers and other workers.” Whence,
of necessity, some embrace and love those things to which knowledge
pertains; and others matters of opinion. Perchance he prophesies of that
elect nature which is bent on knowledge; if by the supposition he makes
of three natures he does not describe three politics, as some supposed:
that of the Jews, the silver; that of the Greeks, the third; and that
of the Christians, with whom has been mingled the regal gold, the Holy
Spirit, the golden.31203120τὴν
χρυσῆν is supplied, according to
a very probably conjecture.

And exhibiting the Christian life, he writes in
the Theætetus in these words: “Let us now speak of
the highest principles. For why should we speak of those who make an
abuse of philosophy? These know neither the way to the forum, nor know
they the court or the senate-house, or any other public assembly of the
state. As for laws and decrees spoken or31213121 “Spoken or” supplied from Plato and
Eusebius. written, they neither see nor hear them. But party
feelings of political associations and public meetings, and revels with
musicians [occupy them]; but they never even dream of taking part in
affairs. Has any one conducted himself either well or ill in the state,
or has aught evil descended to a man from his forefathers?—it
escapes their attention as much as do the sands of the sea. And the
man does not even know that he does not know all these things; but
in reality his body alone is situated and dwells in the state,31223122μόνον ἐν
τῇ πόλει is here supplied
from Plato. [Note in Migne.] while the man himself flies,
according to Pindar, beneath the earth and above the sky, astronomizing,
and exploring all nature on all sides.

Again, with the Lord’s saying, “Let
your yea be yea, and your nay nay,” may be compared the following:
“But to admit a falsehood, and destroy a truth, is in nowise
lawful.” With the prohibition, also, against swearing agrees the
saying in the tenth book of the Laws: “Let praise and an
oath in everything be absent.”

And in general, Pythagoras, and Socrates, and Plato
say that they hear God’s voice while closely contemplating the
fabric of the universe, made and preserved unceasingly by God. For they
heard Moses say, “He said, and it was done,” describing the
word of God as an act.

And founding on the formation of man from the dust,
the philosophers constantly term the body earthy. Homer, too, does not
hesitate to put the following as an imprecation:—

“But may you all become earth and water.”

As Esaias says, “And trample
them down as clay.” And Callimachus clearly writes:—

“That was the year in which

Birds, fishes, quadrupeds,

Spoke like Prometheus’ clay.”

And the same again:—

“If thee Prometheus formed,

And thou art not of other clay.”

Hesiod says of Pandora:—

“And bade Hephæstus, famed, with all his speed,

Knead earth with water, and
man’s voice and mind

Infuse.”

The Stoics, accordingly, define nature
to be artificial fire, advancing systematically to generation. And God
and His Word are by Scripture figuratively termed fire and light. But
how? Does not Homer himself, is not Homer himself, paraphrasing the
retreat of the water from the land, and the clear uncovering of the dry
land, when he says of Tethys and Oceanus:—

Again, power in all things is by the
most intellectual among the Greeks ascribed to God; Epicharmus—he
was a Pythagorean—saying:—

“Nothing escapes the divine. This it behoves thee to know.

He is our observer. To God nought is impossible.”

And the lyric poet:—

“And God from gloomy night

Can raise unstained light,

And can in darksome gloom obscure

The day’s refulgence pure.”

He alone who is able to make night
during the period of day is God.

In the Phœnomena Aratus writes
thus:—

“With Zeus let us begin; whom let us ne’er,

Being men, leave unexpressed. All full of Zeus,

The streets, and throngs of men, and full the sea,

And shores, and everywhere we Zeus enjoy.”

He adds:—

“For we also are

His offspring; . .
. . ”

that is, by creation.

“Who, bland to men,

Propitious signs displays, and to their tasks

Arouses. For these signs in heaven He fixed,

The constellations spread, and crowned the year

With stars; to show to men the seasons’ tasks,

That all things may proceed in order sure.

Him ever first, Him last too, they adore:

Hail Father, marvel great—great boon to men.”

And before him, Homer, framing
the world in accordance with Moses on the Vulcan-wrought shield,
says:—

“On it he fashioned earth, and sky, and sea,

And all the signs with which the heaven is crowned.”31243124Iliad, xviii, 483.

For the Zeus celebrated in poems and
prose compositions leads the mind up to God. And already, so to speak,
Democritus writes, “that a few men are in the light, who stretch
out their hands to that place which we Greeks now call the air. Zeus
speaks all, and he hears all, and distributes and takes away, and he
is king of all.” And more mystically the Bœotian Pindar,
being a Pythagorean, says:—

“One is the race of gods and men,

And of one mother both have breath;”

that is, of matter: and names the
one creator of these things, whom he calls Father, chief artificer, who
furnishes the means of advancement on to divinity, according to merit.

For I pass over Plato; he plainly, in the Epistle
to Erastus and Coriscus, is seen to exhibit the Father and Son somehow
or other from the Hebrew Scriptures, exhorting in these words: “In
invoking by oath, with not illiterate gravity, and with culture, the
sister of gravity, God the author of all, and invoking Him by oath as
the Lord, the Father of the Leader, and author; whom if ye study with
a truly philosophical spirit, ye shall know.” And the address in
the Timœus calls the creator, Father, speaking thus: “Ye
gods of gods, of whom I am Father; and the Creator of your works.”
So that when he says, “Around the king of all, all things are,
and because of Him are all things; and he [or that] is the cause of
all good things; and around the second are the things second in order;
and around the third, the third,” I understand nothing else
than the Holy Trinity to be meant; for the third is the Holy Spirit,
and the Son is the second, by whom all things were made according to
the will of the Father.31253125
[On the Faith, see p. 444, note 6, supra.]

And the same, in the tenth book of the
Republic, mentions Eros the son of Armenius, who is Zoroaster.
Zoroaster, then, writes: “These were composed by Zoroaster, the son
of Armenius, a Pamphylian by birth: having died in battle, and been in
Hades, I learned them of the gods.” This Zoroaster, Plato says,
having been placed on the funeral pyre, rose again to life in twelve
days. He alludes perchance to the resurrection, or perchance to the fact
that the path for souls to ascension lies through the twelve signs of
the zodiac; and he himself says, that the descending pathway to birth
is the same. In the same way we are to understand the twelve labours of
Hercules, after which the soul obtains release from this entire world.

I do not pass over Empedocles, who speaks thus
physically of the renewal of all things, as consisting in a transmutation
into the essence of fire, which is to take place. And most plainly of
the same opinion is Heraclitus of Ephesus, who considered that there
was a world everlasting, and recognised one perishable—that is,
in its arrangement, not being different from the former, viewed in a
certain aspect. But that he knew the imperishable world which consists
of the universal essence to be everlastingly of a certain nature,
he makes clear by speaking thus: “The same world of all things,
neither any of the gods, nor any one of men, made. But there was, and
is, and will be ever-living fire, kindled according to measure,31263126Μέτρα is the reading
of the text, but is plainly an error for μέτρῳ, which is the
reading of Eusebius. and quenched according to measure.”
And that he taught it to be generated and perishable, is shown by what
follows: “There are transmutations of fire,—first, the sea;
and of the sea the half is land, the half fiery vapour.” For he
says that these are the effects of power. For fire is by the Word of God,
which governs all things, changed by the air into moisture, which is,
as it were, the germ of cosmical change; and this he calls sea. And out
of it again is produced earth, and sky, and all that they contain. How,
again, they are restored and ignited, he shows clearly in these words:
“The sea is diffused and measured according to the same rule which
subsisted before it became earth.” Similarly also respecting the
other elements, the same is to be understood. The most renowned of the
Stoics teach similar doctrines with him, in treating of the conflagration
and the government of the world, and both the world and man properly so
called, and of the continuance of our souls.

Plato, again, in the seventh book of the
Republic, has called “the day here nocturnal,”
as I suppose, on account of “the world-rulers of this
darkness;”31273127Eph. vi. 12. and the descent of the soul into the
body, sleep and death, similarly with Heraclitus. And was not this
announced, oracularly, of the Saviour, by the Spirit, saying by David,
“I slept, and slumbered; I awoke: for the Lord will sustain me;“31283128Ps. iii. 5.
For He not only figuratively calls the resurrection of Christ rising
from sleep; but to the descent of the Lord into the flesh he also
applies the figurative term sleep. The Saviour Himself enjoins,
“Watch;”31293129Matt. xxiv. 42, etc. as much as to say, “Study how to
live, and endeavour to separate the soul from the body.”

And the Lord’s day Plato prophetically
speaks of in the tenth book of the Republic, in these words:
“And when seven days have passed to each of them in the meadow,
on the eighth they are to set out and arrive in four days.”31303130 [The bearing of this passage
on questions of Sabbatical and Dominical observances, needs only to be
indicated.] By the meadow is to be understood the fixed sphere,
as being a mild and genial spot, and the locality of the pious; and by the
seven days each motion of the seven planets, and the whole practical art
which speeds to the end of rest. But after the wandering orbs the journey
leads to heaven, that is, to the eighth motion and day. And he says that
souls are gone on the fourth day, pointing out the passage through the
four elements. But the seventh day is recognised as sacred, not by the
Hebrews only, but also by the Greeks; according to which the whole world
of all animals and plants revolve. Hesiod says of it:—

And how? Is it not similar to Scripture when it
says, “Let us remove the righteous man from us, because he is
troublesome to us?”31313131Wisd. ii. 12. when Plato, all but predicting the economy of
salvation, says in the second book of the Republic as follows:
“Thus he who is constituted just shall be scourged, shall be
stretched on the rack, shall be bound, have his eyes put out; and
at last, having suffered all evils, shall be crucified.”31323132 [See Leighton,
Works, vol. v. p. 62, the very rich and copious note of the
editor, William West, of Nairn, Scotland. Elucidation
IX.]

And the Socratic Antisthenes, paraphrasing that
prophetic utterance, “To whom have ye likened me? saith the
Lord,”31333133Isa. xl. 18,
25. says that “God is like no one; wherefore no one
can come to the knowledge of Him from an image.”

Xenophon too, the Athenian, utters these similar
sentiments in the following words: “He who shakes all things, and
is Himself immoveable, is manifestly one great and powerful. But what
He is in form, appears not. No more does the sun, who wishes to shine
in all directions, deem it right to permit any one to look on himself.
But if one gaze on him audaciously, he loses his eyesight.”

“What flesh can see with eyes the Heavenly, True,

Immortal God, whose dwelling is the poles?

Not even before the bright beams of the sun

Are men, as being mortal, fit to stand,”—

the Sibyl had said before. Rightly,
then, Xenophanes of Colophon, teaching that God is one and incorporeal,
adds:—

“One God there is ’midst gods and men supreme;

In form, in mind, unlike to mortal men.”

And again:—

“But men have the idea that gods are born,

And wear their clothes, and have both voice and shape.”

And again:—

“But had the oxen or the lions hands,

Or could with hands depict a work like men,

Were beasts to draw the semblance of the gods,

The horses would them like to horses sketch,

To oxen, oxen, and their bodies make

Of such a shape as to themselves belongs.”

Let us hear, then, the lyric poet
Bacchylides speaking of the divine:—

“Who to diseases dire31343134 H. Stephanus, in his Fragments of Bacchylides, reads αἰκελείων (foul) instead of ἀει καὶ λίαν of the text. never succumb,

And blameless are; in nought resembling men.”

And also Cleanthes, the Stoic,
who writes thus in a poem on the Deity:31353135 Quoted in Exhortation to the Heathen,
p. 192, ante, and is here corrected from the text
there.—

“If you ask what is the nature of the good, listen—

That which is regular, just, holy, pious,

Self-governing, useful, fair, fitting,

Grave, independent, always beneficial,

That feels no fear or grief, profitable, painless,

Helpful, pleasant, safe, friendly,

Held in esteem, agreeing with itself: honourable,

Humble, careful, meek, zealous,

Perennial, blameless, ever-during.”

And the same, tacitly vilifying
the idolatry of the multitude, adds:—

“Base is every one who looks to opinion,

With the view of deriving any good from it.”

We are not, then, to think of God
according to the opinion of the multitude.

“For I do not think that secretly,

Imitating the guise of a scoundrel,

He would go to thy bed as a man,”

says Amphion to Antiope. And
Sophocles plainly writes:—

“His mother Zeus espoused,

Not in the likeness of gold, nor covered

With swan’s plumage, as the Pleuronian girl

He impregnated; but an out and out man.”

He further proceeds, and
adds:—

“And quick the adulterer stood on the bridal steps.”

Then he details still more plainly
the licentiousness of the fabled Zeus:—

“But he nor food nor cleansing water touched,

But heart-stung went to bed, and
that whole night

Wantoned.”

But let these be resigned to the
follies of the theatre.

Heraclius plainly says: “But of the word
which is eternal men are not able to understand, both before they have
heard it, and on first hearing it.” And the lyrist Melanippides
says in song:—

“Hear me, O Father, Wonder of men,

Ruler of the ever-living soul.”

And Parmenides the great, as Plato
says in the Sophist, writes of God thus:—

“Very much, since unborn and indestructible He is,

Whole, only-begotten, and immoveable, and unoriginated.”

Hesiod also says:—

“For He of the immortals all is King and Lord.

With God31363136 This is quoted in Exhortation to the Heathen, p. 192, ch. vii. The reading varies, and it has been variously amended. Θεῷ is substituted above for σἐο. Perhaps the simplest of the emendations proposed on this passage is the change of σέο into σοί, with Thee. none else in might may strive.”

Nay more, Tragedy, drawing away
from idols, teaches to look up to heaven. Sophocles, as Hecatæus,
who composed the histories in the work about Abraham and the Egyptians,
says, exclaims plainly on the stage:—

And in the drama of Pirithous,
the same writes those lines in tragic vein:—

“Thee, self-sprung, who on Ether’s wheel

Hast universal nature spun,

Around whom Light and dusky spangled Night,

The countless host of stars, too, ceaseless dance.”

For there he says that the creative
mind is self-sprung. What follows applies to the universe, in which are
the opposites of light and darkness.

Æschylus also, the son of Euphorion, says with
very great solemnity of God:—

“Ether is Zeus, Zeus earth, and Zeus the heaven;

The universe is Zeus, and all above.”

I am aware that Plato assents to
Heraclitus, who writes: “The one thing that is wise alone will not
be expressed, and means the name of Zeus.” And again, “Law is
to obey the will of one.” And if you wish to adduce that saying,
“He that hath ears to hear, let him hear,” you will find it
expressed by the Ephesian31373137
Heraclitus to the following effect: “Those that hear
without understanding are like the deaf. The proverb witnesses against
them, that when present they are absent.”

But do you want to hear from the Greeks expressly
of one first principle? Timæus the Locrian, in the work on Nature,
shall testify in the following words: “There is one first principle
of all things unoriginated. For were it originated, it would be no longer
the first principle; but the first principle would be that from which it
originated.” For this true opinion was derived from what follows:
“Hear,” it is said, “O Israel; the Lord thy God is one, and Him only shalt
thou serve.”31383138Deut
vi. 4.

“Lo31393139 See Exhortation, p. 194, where for “So” read “Lo.” He all sure and all unerring is,”

says the Sibyl.

Homer also manifestly mentions the Father and the
Son by a happy hit of divination in the following words:—

“If Outis,31403140 “Οὕτις, Noman,
Nobody: a fallacious name assumed by Ulysses (with a primary allusion
to μς,
τις, μῆτις,
Odyss., xx. 20), to deceive Polyphemus.”—Liddell and Scott. The third line is 274 of same
book. alone as thou art, offers thee violence,

And Xenocrates the Chalcedonian,
who mentions the supreme Zeus and the inferior Zeus, leaves an indication
of the Father and the Son. Homer, while representing the gods as subject
to human passions, appears to know the Divine Being, whom Epicurus does
not so revere. He says accordingly:—

For he shows that the Divinity
cannot be captured by a mortal, or apprehended either with feet, or
hands, or eyes, or by the body at all. “To whom have ye likened
the Lord? or to what likeness have ye likened Him?” says the
Scripture.31433143Isa. xl. 18,
25. Has not the artificer made the image? or the goldsmith,
melting the gold, has gilded it, and what follows.

The comic poet Epicharmus speaks in the
Republic clearly of the Word in the following terms:—

“The life of men needs calculation and number alone,

And we live by number and calculation, for these save mortals.”31443144 All these lines from Epicharmus: they have been rendered as amended by Grotius.

He then adds expressly:—

“Reason governs mortals, and alone preserves manners.”

Then:—

“There is in man reasoning;
and there is a divine Reason.31453145λόγος [or Word].

Reason is implanted in man to
provide for life and sustenance,

But divine Reason attends the arts in the case of all,

Teaching them always what it is advantageous to do.

For it was not man that discovered art, but God brought it;

And the Reason of man derives its origin from the divine Reason.”

The Spirit also cries by Isaiah:
“Wherefore the multitude of sacrifices? saith the Lord. I am full of holocausts of rams, and
the fat of lambs and the blood of bulls I wish not;” and a little
after adds: “Wash you, and be clean. Put away wickedness from your
souls,”31463146Isa. i. 11,
16. and so forth.

Thee sees, being near beside
thee.” . . . 31473147 This passage, with four more lines, is quoted by Justin Martyr [De Monarchia, vol. i. p. 291, this series], and ascribed by him to Philemon.

“I am a God at hand,”
it is said by Jeremiah,31483148Jer. xxiii. 23, 24. “and not a God afar off. Shall a
man do aught in secret places, and I shall not see him?”

And again Menander, paraphrasing that
Scripture, “Sacrifice a sacrifice of righteousness, and trust
in the Lord,”31493149Ps. iv. 5. thus writes:—

“And not a needle even that is

Another’s ever covet, dearest friend;

For God in righteous works delights, and so

Permits him to increase his worldly wealth,

Who toils, and ploughs the land both night and day.

But sacrifice to God, and righteous be,

Shining not in bright robes, but in thy heart;

And when thou hear’st the thunder, do not flee,

Being conscious to thyself of nought amiss,

Good sir, for thee God ever present sees.”31503150 In Justin Martyr, in the place above quoted, these lines are joined to the preceding. They are also quoted by Eusebius, but
differently arranged. The translation adopts the arrangement of Grotius.

And again, respecting God, saying
that He was invisible, and that He was known to but one, a Chaldean by
race—meaning either by this Abraham or his son—he speaks
as follows:—

“But one a scion of Chaldean race;

For he the sun’s path knew right well,

And how the motion of the sphere about

The earth proceeds, in circle moving

Equally around its axis, how the winds

Their chariot guide o’er air and sea.”

Then, as if paraphrasing
the expression, “Heaven is my throne, and earth is my
footstool,”31563156Isa. lxvi. 1. he adds:—

“But in great heaven, He is seated firm

Upon a throne of gold, and ’neath His feet

The earth. His right hand round the ocean’s bound

He stretches; and the hills’ foundations shake

To the centre at His wrath, nor can endure

His mighty strength. He all celestial is,

And all things finishes upon the earth.

He the Beginning, Middle is, and End.

But Thee I dare not speak. In limbs

And mind I tremble. He rules from on high.”

And so forth. For in these he
indicates these prophetic utterances: “If Thou openest the heaven,
trembling shall seize the mountains from Thy presence; and they shall
melt, as wax melteth before the fire;”31573157Isa. lxiv. 1, 2; xl. 12. and in Isaiah,
“Who hath measured the heaven with a span, and the whole
earth with His fist?31583158
[On the Orphica, see Lewis’ Plato cont. Ath.,
p. 99.] Again, when it is said:—

By the expression
“Sire of our Mother” (μητροπάτωρ)
he not only intimates creation out of nothing, but gives occasion to
those who introduce emissions of imagining a consort of the Deity. And he
paraphrases those prophetic Scripture—that in Isaiah, “I am
He that fixes the thunder, and creates the wind; whose hands have founded
the host of heaven;”31593159Amos iv. 13. and that in Moses, “Behold, behold that
I am He, and there is no god beside me: I will kill, and I will make to
live; I will smite, and I will heal: and there is none that shall deliver
out of my hands.”31603160Deut. xxxii. 39.

“And He, from good, to mortals planteth ill,

And cruel war, and tearful woes,”

according to Orpheus.

Such also are the words of the Parian
Archilochus.

“O Zeus, thine is the power of heaven, and thou

Inflict’st on men things violent and wrong.”31613161 For οὐρανοὺς ὸρᾶς we read ἀνθρώπους (which is the reading of Eusebius); and δρῇς (Sylburgius’s conjecture), also from Eusebius,
instead of
ἃ θέμις ἀθέμιστα.

Again let the Thracian Orpheus
sing to us:—

“His right hand all around to ocean’s bound

He stretches; and beneath His feet is earth.”

These are plainly derived from the
following: “The Lord will save the inhabited cities, and grasp the
whole land in His hand like a nest;”31623162Isa. x. 14. “It is the Lord that made
the earth by His power,” as saith Jeremiah, “and set up the
earth by His wisdom.”31633163Jer. x. 12. Further, in addition to these, Phocylides, who
calls the angels demons, explains in the following words that some of
them are good, and others bad (for we also have learned that some are
apostate):—

“Demons there are—some here, some there—set
over men;

Some, on man’s entrance
[into life], to ward off ill.”

Rightly, then, also Philemon,
the comic poet demolishes idolatry in these words:—

“Fortune is no divinity to us:

There’s no such god. But what befalls by chance

And of itself to each, is Fortune called.”

And Sophocles the tragedian
says:—

“Not even the gods have all things as they choose,

Excepting Zeus; for he beginning is and end.”

And Orpheus:—

“One Might, the great, the flaming heaven, was

One Deity. All things one Being were; in whom

All these revolve fire, water, and the earth.”

And so forth.

Pindar, the lyric poet, as if in Bacchic frenzy,
plainly says:—

“What is God? The All.”

And again:—

“God, who makes all mortals.”

And when he says,—

“How little, being a man, dost thou expect

Wisdom for man? ’Tis hard for mortal mind

The counsels of the gods to scan; and thou

Wast of a mortal mother born,”

he drew the thought from the
following: “Who hath known the mind of the Lord, or who was His counsellor?”31643164Isa. xl. 13. Hesiod,
too, agrees with what is said above, in what he writes:—

“No prophet, sprung of men that dwell on earth,

Can know the mind of Ægis-bearing Zeus.”

Similarly, then, Solon the Athenian,
in the Elegies, following Hesiod, writes:—

“The immortal’s mind to men is quite unknown.”

Again Moses, having prophesied
that the woman would bring forth in trouble and pain, on account of
transgression, a poet not undistinguished writes:—

meaning either “that every one good is
God,” or, what is preferable, “that God in all things is
good.”

Again, Æschylus the tragedian, setting forth
the power of God, does not shrink from calling Him the Highest, in these
words:—

“Place God apart from mortals; and think not

That He is, like thyself, corporeal.

Thou know’st Him not. Now He appears as fire,

Dread force; as water now; and now as gloom;

And in the beasts is dimly shadowed forth,

In wind, and cloud, in lightning, thunder, rain;

And minister to Him the seas and rocks,

Each fountain and the water’s floods and streams.

The mountains tremble, and the earth, the vast

Abyss of sea, and towering height of hills,

When on them looks the Sovereign’s awful eye:

Almighty is the glory of the Most
High God.”31663166 These lines of Æschylus are also quoted by Justyn Martyr (De Monarchia, vol. i. p. 290). Dread force, ἄπλατος ὁρμή: Eusebius reads ὁρμῇ, dative. J. Langus has suggested (ἄπλαστος) uncreated; ἄπληστος (insatiate) has also been suggested. The epithet of the text, which means primarily unapproachable, then dread or terrible,
is applied by Pindar to fire.

Does he not seem to
you to paraphrase that text, “At the presence of the
Lord the earth trembles?”31673167Ps. lxviii. 8. [Comp. Coleridge’s Hymn
in Chamounix.] In addition to these, the most prophetic
Apollo is compelled—thus testifying to the glory of God—to
say of Athene, when the Medes made war against Greece, that she besought
and supplicated Zeus for Attica. The oracle is as follows:—

“Pallas cannot Olympian Zeus propitiate,

Although with many words and sage
advice she prays;

But he will give to the devouring
fire many temples of the immortals,

Who now stand shaking with terror,
and bathed in sweat;”31683168 This Pythian oracle is given by
Herodotus, and is quoted also by Eusebius and Theodoret.

and so forth.

Thearidas, in his book On Nature, writes:
“There was then one really true beginning [first principle] of
all that exist”—one. For that Being in the beginning is one
and alone.”

“Nor is there any other except the Great King,”

says Orpheus. In accordance
with whom, the comic poet Diphilus says very sententiously,31693169γνωμικώτατα.
Eusebius reads γενιικώτατον,
agreeing with πατἐρα. the

“Father of all,

To Him alone incessant reverence pay,

The inventor and the author of such blessings.”

Rightly therefore Plato “accustoms
the best natures to attain to that study which formerly we said was the
highest, both to see the good and to accomplish that ascent. And this, as
appears, is not the throwing of the potsherds;31703170 A game in which a potsherd with a black and white
side was cast on a line; and as the black or white turned up, one of
the players fled and the other pursued. but the turning round
of the soul from a nocturnal day to that which is a true return to that
which really is, which we shall assert to be the true philosophy.”
Such as are partakers of this he judges31713171 Eusebius has κρίνει,
which we have adopted, for κρίνειν
of the text. to belong to the golden race, when he says:
“Ye are all brethren; and those who are of the golden race are
most capable of judging most accurately in every respect.”31723172 Plato, Rep., book
vii.

The Father, then, and Maker of all things is
apprehended by all things, agreeably to all, by innate power and
without teaching,—things inanimate, sympathizing with the animate
creation; and of living beings some are already immoral, working in
the light of day. But of those that are still mortal, some are in fear,
and carried still in their mother’s womb; and others regulate
themselves by their own independent reason. And of men all are Greeks and
Barbarians. But no race anywhere of tillers of the soil, or nomads, and
not even of dwellers in cities, can live, without being imbued with the
faith of a superior being.31733173
[Pearson, On the Creed, p. 47.] Wherefore every eastern
nation, and every nation touching the western shore; or the north, and
each one towards the south,31743174
According to the reading in Eusebius, πᾶν ἔθνος
ἑῷον πᾶν δὲ
ἑσπερίων
ᾐόνων,
βόρειόν
τε καὶ τό,
κ.τ.λ.—all have one and the same
preconception respecting Him who hath appointed government; since the
most universal of His operations equally pervade all. Much more did the
philosophers among the Greeks, devoted to investigation, starting from the
Barbarian philosophy, attribute providence31753175 Instead of πρόνοιαν,
Eusebius has προνομίαν
(privilege). to the “Invisible, and sole, and
most powerful, and most skilful and supreme cause of all things
most beautiful;”—not knowing the inferences from these
truths, unless instructed by us, and not even how God is to be
known naturally; but only, as we have already often said, by a
true periphrasis.31763176
Clement seems to mean that they knew God only in a roundabout
and inaccurate way. The text has περίφασιν;
but περίφρασιν,
which is in Eusebius, is preferable. Rightly therefore the
apostle says, “Is He the God of the Jews only, and not also of
the Greeks?”—not only saying prophetically that of the
Greeks believing Greeks would know God;31773177 [See p. 379, Elucidation I.,
supra.] but also intimating that in power the Lord
is the God of all, and truly Universal King. For they know neither
what He is, nor how He is Lord, and Father, and Maker, nor the rest
of the system of the truth, without being taught by it. Thus also the
prophetic utterances have the same force as the apostolic word. For
Isaiah says, “If ye say, We trust in the Lord our God: now make an alliance with my
Lord the king of the Assyrians.” And he adds: “And now,
was it without the Lord
that we came up to this land to make war against it?”31783178Isa xxxvi. 7, 8, 10.
And Jonah, himself a prophet, intimates the same thing in what he says:
“And the shipmaster came to him, and
475said to him, Why dost thou
snore? Rise, call on thy God, that He may save us, and that we may not
perish.”31793179Jonah
i. 6, 9, 14. For the expression “thy God” he
makes as if to one who knew Him by way of knowledge; and the expression,
“that God may save us,” revealed the consciousness in the
minds of heathens who had applied their mind to the Ruler of all, but
had not yet believed. And again the same: “And he said to them,
I am the servant of the Lord;
and I fear the Lord, the God
of heaven.” And again the same: “And he said, Let us by no
means perish for the life of this man.” And Malachi the prophet
plainly exhibits God saying, “I will not accept sacrifice at your
hands. For from the rising of the sun to its going down, My name is
glorified among the Gentiles; and in every place sacrifice is offered to
Me.”31803180Mal. i. 10, 11,
14. [The prophetic present-future.] And again: “Because
I am a great King, saith the Lord omnipotent;
and My name is manifest among the nations.” What name? The Son
declaring the Father among the Greeks who have believed.

Plato in what follows gives an exhibition of
free-will: “Virtue owns not a master; and in proportion as each
one honours or dishonours it, in that proportion he will be a partaker
of it. The blame lies in the exercise of free choice.” But God
is blameless. For He is never the author of evil.

And she, the Hours, gold-diademed,
fair-fruited, good, brought forth.”31833183 The reading of H. Stephanus, ἀγαθὰς
Ὥρας,
is adopted in the translation. The text has ἀγαθὰ σωτῆρας.
Some supply Ὦρας, and at the same
time retain σωτῆρας.

He, then, who is not obedient to the
truth, and is puffed up with human teaching, is wretched and miserable,
according to Euripides:—

“Who these things seeing, yet apprehends not God,

But mouthing lofty themes, casts far

Perverse deceits; stubborn in which, the tongue

Its shafts discharges, about things unseen,

Devoid of sense.”

Let him who wishes, then,
approaching to the true instruction, learn from Parmenides the Eleatic,
who promises:—

“Ethereal nature, then, and all the signs

In Ether thou shall know, and the effects,

All viewless, of the sacred Sun’s clear torch

And whence produced. The round-eyed Moon’s

Revolving influences and nature thou

Shall learn; and the ensphering heaven shall know;

Whence sprung; and how Necessity took it

And chained so as to keep the starry bounds.”

And Metrodorus, though an Epicurean,
spoke thus, divinely inspired: “Remember, O Menestratus, that,
being a mortal endowed with a circumscribed life, thou hast in thy soul
ascended, till thou hast seen endless time, and the infinity of things;
and what is to be, and what has been;” when with the blessed choir,
according to Plato, we shall gaze on the blessed sight and vision; we
following with Zeus, and others with other deities, if we may be permitted
so to say, to receive initiation into the most blessed mystery: which
we shall celebrate, ourselves being perfect and untroubled by the ills
which awaited us at the end of our time; and introduced to the knowledge
of perfect and tranquil visions, and contemplating them in pure sunlight;
we ourselves pure, and now no longer distinguished by that, which, when
carrying it about, we call the body, being bound to it like an oyster
to its shell.

The Pythagoreans call heaven the Antichthon [the
opposite Earth]. And in this land, it is said by Jeremiah, “I
will place thee among the children, and give thee the chosen land as
inheritance of God Omnipotent;”31843184Jer. iii. 19. and they who inherit it
shall reign over the earth. Myriads on myriads of examples31853185 [This strong testimony of
Clement is worthy of special note.] rush on my mind which might
adduce. But for the sake of symmetry the discourse must now stop, in order
that we may not exemplify the saying of Agatho the tragedian:—

“Treating our by-work as work,

And doing our work as by-work.”

It having been, then, as I think,
clearly shown in what way it is to be understood that the Greeks
were called thieves by the Lord, I willingly leave the dogmas of the
philosophers. For were we to go over their sayings, we should gather
together directly such a quantity of notes, in showing that the whole
of the Hellenic wisdom was derived from the Barbarian philosophy. But
this speculation, we shall, nevertheless, again touch on, as necessity
requires, when we collect the opinions current among the Greeks respecting
first principles.

But from what has been said, it tacitly devolves
on us to consider in what way the Hellenic books
476are to be perused by the man who is
able to pass through the billows in them. Therefore

“Happy is he who possesses the
wealth of the divine mind,”

as appears according to
Empedocles,

“But wretched he, who cares for
dark opinion about the Gods.”

He divinely showed knowledge and
ignorance to be the boundaries of happiness and misery. “For it
behoves philosophers to be acquainted with very many things,”
according to Heraclitus; and truly must

“He, who seeks to be good, err
in many things.”

It is then now clear to us, from
what has been said, that the beneficence of God is eternal, and that,
from an unbeginning principle, equal natural righteousness reached all,
according to the worth of each several race,—never having had
a beginning. For God did not make a beginning of being Lord and Good,
being always what He is. Nor will He ever cease to do good, although
He bring all things to an end. And each one of us is a partaker of His
beneficence, as far as He wills. For the difference of the elect is made
by the intervention of a choice worthy of the soul, and by exercise.

Thus, then, let our fifth Miscellany of gnostic
notes in accordance with the true philosophy be brought to a close.

3134 H. Stephanus, in his Fragments of Bacchylides, reads αἰκελείων (foul) instead of ἀει καὶ λίαν of the text.

3135 Quoted in Exhortation to the Heathen,
p. 192, ante, and is here corrected from the text
there.

3136 This is quoted in Exhortation to the Heathen, p. 192, ch. vii. The reading varies, and it has been variously amended. Θεῷ is substituted above for σἐο. Perhaps the simplest of the emendations proposed on this passage is the change of σέο into σοί, with Thee.

3140 “Οὕτις, Noman,
Nobody: a fallacious name assumed by Ulysses (with a primary allusion
to μς,
τις, μῆτις,
Odyss., xx. 20), to deceive Polyphemus.”—Liddell and Scott. The third line is 274 of same
book.

3150 In Justin Martyr, in the place above quoted, these lines are joined to the preceding. They are also quoted by Eusebius, but
differently arranged. The translation adopts the arrangement of Grotius.

3166 These lines of Æschylus are also quoted by Justyn Martyr (De Monarchia, vol. i. p. 290). Dread force, ἄπλατος ὁρμή: Eusebius reads ὁρμῇ, dative. J. Langus has suggested (ἄπλαστος) uncreated; ἄπληστος (insatiate) has also been suggested. The epithet of the text, which means primarily unapproachable, then dread or terrible,
is applied by Pindar to fire.